2, Scripture Readings – Summaries of the readings of each Sunday Mass (by Chris Oliver)

Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31

During the six weeks of Easter the first readings are from the Book of Acts, in which Luke describes Jesus continuing his ministry through the Church after his earthly life ended. Not intimidated by his arrest, Peter continued to attract many Jews to follow Jesus. Today we hear how this growing community held their assets in common. The next verses give two examples: Barnabas who gave the proceeds from selling a field; and Ananias and his wife, who held back some of the proceeds and were struck dead by Peter in his Apostolic role as a Judge of Israel.

The dramatic Passover psalm from Easter Sunday is repeated today more fully, thanking God for repeatedly coming to our rescue and saving us.

The second readings in Eastertide are from the first letter of John, whose gospel said little about Jesus’ humanity and his moral teachings. Some members of John’s community needed to be reminded that our faith is in a man, Jesus, who is Son of God, God’s Christ. Loving God means keeping his commandments.

The gospel reading is the beautiful first ending of John’s gospel, after Thomas, in the highest expression of faith in any of the gospels, acclaims Jesus as “My Lord and my God”.

Psalm Response: Give thanks to the Lord for he is good, for his love has no end

(Acts 4: 32-35; Psalm: 117(118); 1 John 5: 1-6; John 20: 19-31)

Vigil/Day Acts 10:34,37-43; Psalm 117(118); Romans 6:3-11/Colossians 3:1-4/1 Corinthians 5:6-8; Mark 16:1-7/John 20:1-9

In a vision in Acts Peter is told that all animals and birds are suitable for eating: the restrictions of the Jewish Law are ending. So he can enter the house of Cornelius, a Gentile. Peter’s speech is interrupted by the Holy Spirit welcoming the Gentile community into the church. Peter realises that forgiveness of sins is offered to “everyone who believes” in Jesus’ name.

The vigil reading from Paul sees our baptism as joining Christ in his tomb, to rise to a new life in Christ, freed from the slavery of sin.

The dramatic Passover psalm thanks God for repeatedly coming to our rescue and saving us.

Paul’s letter to the Colossians draws attention away from earthly marks of religion: having died to things on earth, they should focus on the life to come when they “will appear with Christ in glory”. The alternative reading refers to the feast of Unleavened Bread, which followed Passover..

In the three synoptic gospels three women discover the tomb empty and run to tell the apostles. But in John’s gospel Mary of Magdala is alone. Finding the stone removed from the tomb, she runs to tell Peter. Peter goes in first and sees the empty burial cloths. When the other disciple goes in, he believes.

Psalm Response: Alleluia, Alleluia, Alleluia

Or: This day was made by the Lord: we rejoice and are glad.

2 Chron 36: 14-23; Psalm 136 (137); Eph 2: 4-10; John 3: 14-21

Today’s reading from Chronicles recalls Israel’s exile. The Temple, central to the Jewish religion, had been defiled, followed by Israel’s seventy year exile in Babylon. Then the Persian King Cyrus called for the people to return to Jerusalem and to rebuild the Temple on Mount Moriah, where Abraham almost sacrificed Isaac. After their return in 540 BC Ezra re-discovered the Jewish Law and the people renewed their covenant with God.

The psalm then recalls how the Israelites refused to sing for their captors while in mourning for Mount Zion.

Paul’s letter to the Ephesians emphasises the unity of the world-wide Church, based firmly on God’s saving love, shown in Jesus Christ. We have been saved by grace, a gift from God. The phrase “in Christ Jesus” occurs frequently, reminding us of the ending of every Eucharistic Prayer. Christ will bring all things to perfection “in him” – and that includes us! “We are God’s work of art”.

In John’s gospel, after telling Nicodemus that he must be “born again”, Jesus tells him “God sent his Son into the world” so that “the world might be saved” through him. Jesus’ coming provokes judgement, both now and in the future. If our deeds are true we come into the light.

Psalm Response: O let my tongue cleave to my mouth if I remember you not!

(2 Chron 36: 14-23; Psalm 136 (137); Eph 2: 4-10; John 3: 14-21)

Gen 22:1-2,9-18; Psalm 115(116):10.15-19; Rom 8:31-34; Mark 9: 2-10

In Genesis God sets a greater test of Abraham’s faith than might appear: Isaac seems now to be Abraham’s only son. His wife, Sarah, had persuaded Abraham to drive out into the desert his other son, Ishmael, with her mother, Hagar, the slave woman. God had promised Abraham would be father of a host of nations, with as many descendants as stars in the sky. How could this now come about? On the way Isaac had asked “Where is the lamb for a burnt offering?” Abraham answered: “God will provide himself”. Abraham’s faith is rewarded and God renews his covenant.

The psalmist offers sacrifice and grateful praise after God heard his prayer at death’s door.

Paul urges the Romans to have similar trust in God. That God gave up his only Son to death shows how completely God loves us. Paul insists that nothing can separate us from the love of God.

In our last reading from Mark’s gospel until the Ascension, the disciples appear confused by Jesus’ transfiguration. Although God has again confirmed Jesus as his Son, they do not understand how Jesus relates to Moses and Elijah, representing the Law and the Prophets. After Jesus’ resurrection they would realise Jesus had come to fulfil the whole of Israel’s scriptures.

Psalm Response: I will walk in the presence of the Lord in the land of the living.

Gen 9: 8-15; Psalm 24(25):4-9; 1 Peter 3: 18-22; Mark 1: 12-15

Genesis describes how, after the Great Flood, God established the first covenant with humanity, promising not to destroy all living creatures again. Every rainbow reminds us of God’s care for all creation.

The psalm asks for God’s guidance and pardon, before meditating on God’s goodness towards the just.

Peter applies the Genesis story to Jesus. We should not “repay evil for evil or abuse for abuse” but repay hurt with a blessing. If God wills that we suffer, then it is better to suffer for doing good than for doing evil. God’s promise to Noah is fulfilled in Christ, who “in the body was put to death, in the spirit was raised to life”. Just as Noah was saved by water, so we are washed in the water of baptism and make “a promise to God from a good conscience” rising into a new life in Christ.

In Mark’s gospel Jesus’ baptism is followed immediately by this very brief description of his temptation in the desert. Angels guided the Israelites during the Exodus. Now angels look after Jesus as he rejects Satan and remains obedient to God, announcing the Good News to begin his human ministry.

Psalm Response: Your ways, Lord, are faithfulness and love for those who keep your covenant.

(Gen 9: 8-15; Psalm 24(25):4-9; 1 Peter 3: 18-22; Mark 1: 12-15)

Leviticus, the third book of the Pentateuch, describes rituals used by the priests. Laws and rituals kept Israelites in the state of legal purity to which they were called, as a sign of their union with the Lord. A leper had to live apart in a dishevelled state, warning people to keep away. A cleansing ritual was specified for anyone cured.

This penitential psalm celebrates the joy of confessing sins and knowing forgiveness. Omitted is a verse describing the misery of deferring confession.

Paul continues his theme of not placing obstacles which might hinder the spreading of the gospel. The Corinthians should eat whatever is put before them. They should not risk giving offence to their host, even if they suspect some food is ritually unclean by being offered to heathen gods before being sold in the market. But they should not eat food that they are told has been offered to idols – because that would offend their informant’s conscience.

Mark’s gospel continues with another healing, this time Jesus shows enormous tenderness in insisting that – of course – he wants to heal the leper. And he does so by touching the unclean leper – so becoming unclean himself. Jesus makes very visible how much God wants to heal us.

Psalm Response; You are my refuge, O Lord; you fill me with the joy of salvation.

Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20

In the short book of Jonah, God sent a great fish to force Jonah back to the mission God had given him, to warn Nineveh that it was to be destroyed. But, after the fish had spewed Jonah back on to dry land, Jonah was still angry that God relented. He had run away to avoid drawing God’s mercy on the hated city, believing only Jews were worthy of God’s mercy.

After praying for pardon, the Psalm meditates on God’s goodness towards the just.

Responding to questions from the Corinthians about married life, Paul gives detailed advice – but against the background of expecting Jesus to return in glory virtually any minute There may also have been a famine when he was writing. They should not be alarmed by any current world crisis, even if normal activities are interrupted for a time. But one day the world will end. What will matter then is their faithfulness to the Lord, whatever their social circumstances.

Last week we heard from the Gospel of John about Jesus calling the first disciples. Our year B readings from the Gospel of Mark now resume until Lent, then continuing after Trinity Sunday. Mark describes Jesus beginning his ministry by first proclaiming the Good News, and then also calling the first disciples.

Psalm Response; Lord, make me know your ways.

(Jonah 3: 1-5, 10; Psalm 24(25): 4-9; 1 Cor 7: 29-31; Mark 1: 14-20)

1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41

In the first Book of Samuel Hannah, the devout but barren wife of Elkanah, prayed for a child in the temple at Shiloh. She promised if she has a son she will give him to the Lord as a Nazirite. Her prayers were answered, and Hannah gave Samuel up into Eli’s care in the temple.

Luke’s story of the birth of John the Baptist recalls the miraculous birth of Samuel, and Hannah’s song of thanks is echoed by Mary’s Magnificat. In our first reading Eli realises it is Samuel who is to succeed him as prophet to bring the word of the Lord to the people.

The psalm expresses gratitude to the Lord for saving us, recognising that obedience is better than ritual sacrifice – as later seen in the supreme example of Jesus’ obedience.

Paul devotes several parts of his letter to the Corinthians to sexual immorality, which some Corinthians did not see as sins, but Paul sees as sinning against your own body.

In John’s Gospel the Baptist prophetically points Jesus out to his own disciples as the “Lamb of God”, so they follow him instead. Like the rest of Jesus’ disciples, they come to Jesus through the testimony of others, responding to the invitation to “Come and see”.

Psalm Response: Here I am, Lord! I come to do your will.

(1 Samuel 3: 3-10, 19; Psalm 39(40); 1 Cor 6: 13-15, 17-20; John 1: 35-41)

Isaiah 60:1-6; Psalm 71(72); Ephesians 3:2-3,5-6; Matthew 2:1-12

Third Isaiah was writing after the Israelites had returned from exile in Babylon. Future messianic salvation is offered to all who believe in the Lord and keep his commandments. All peoples will stream to the new Jerusalem with acceptable offerings.

The psalm offers good wishes to a king, perhaps at a coronation. But the king is so idealised that only the Messiah could match these expectations.

The vision of the universal Church Paul describes in Ephesians matches Isaiah’s image of the new Jerusalem. The Church, Christ’s body, led by the Spirit, is part of God’s plan for the whole of creation. Paul joyfully realises that taking the gospel message to all was always part of God’s plan: Gentiles as well as Jews are to share equally in the inheritance promised by God.

In Luke’s Gospel an angel announced Jesus’ birth to poor Jewish shepherds, excluded by their occupation from Temple worship. Today we hear Matthew’s description of Gentile scholars travelling from afar to bring kingly offerings to the new-born child. God’s plan is already being made known beyond Israel. But the scholars needed the Jewish scriptures to help find Jesus. We too need the Old Testament to help us understand God’s plan and what he has done in Jesus for our salvation.

Psalm Response: All nations shall fall prostrate before you, O Lord.

(Isaiah 60:1-6; Psalm 71(72); Ephesians 3:2-3,5-6; Matthew 2:1-12)